Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	believe_v	faith_n	holy_a	10,213	4	5.4982	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46809	The blind guide, or, The doting doctor composed by way of reply to a late tediously trifling pamphlet, entituled, The youngling elder, &c., written by John Goodwin ... : this reply indifferently serving for the future direction of the seducer himself, and also of those his mis-led followers, who with him are turned enemies to the word and grace of God : to the authority of which word, and the efficacie of which grace are in this following treatise, succinctly, yet satisfactorily vindicated from the deplorably weak and erroneous cavills of the said John Goodwin in his late pamphlet / by William Jenkyn ...	Jenkyn, William, 1613-1685.	1648 (1648)	Wing J645; ESTC R32367	109,133	166

how it is written Consult with the places in the Margin and you will finde that the matter substance precious counsell c. contained in the Scripture are proved to be things to bee beleeved because they are written yeeld your self to that evident Scripture Joh. 20.21 These things are written that ye might beleeve that Jesus is the Christ the Sonne of God c. The rativ or ground of beleeving this precious truth That Christ is the Son of God is its revelation by writing So Act. 14.24 Rom. 15.4 Job 5.47 If therefore you deny as you do in terminis the written Word to be the word of God what formall object hath faith i.e. to whom or what will you send me for the building my confidence upon the matters and counsels of the Scripture c. Touching this I added in Busie Bishop the testimonies of Tertullian Ireneus Aug. Chrisost c. Bu. Bish p. 24. Is not every man as a man a debtor to God and a creature tyed to obedience and doth his making himselfe insufficient to discharge the debt discharge him from payment it would follow that if such impotency excused from duty and from the obligation of the the command that those men were most excusable that were most sinfull and had by long accustoming themselves to sin made themselves most unable to leave and forsake sinne nay if by reason hereof God did not command obedience from them it would follow that such did not sinne at all for where there is no precept there is no transgression and so according to you by a mans progresse in sin he should make himselfe cease to be sinfull Bus Bish p. 29. In your next prove 1. That they who perish have power to beleeve The Scripture denyeth it when it saith The world cannot receive the Spirit c. Joh. 14.17 2. Prove if a man hath not power that this impotency is meerely poenall as inflicted by God so involuntarily indured by man for that is the nature of a punishment properly so called the Scripture saith Man hath found out many inventions Eccl. 7. c. Gen. 6.12 All flesh hath corrupted its way c. Bus Bish p. 31. I suppose by your naturall man who you say doth things to which God hath annexed acceptation you meane the same man the Apostle speaks of Rom. 8.8 The man in the flesh now that man cannot please God though your naturall man doth things acceptable to God Invert not gods and Natures order First let the tree be good and then the fruit Bus Bish p. 34. What stuffe is here have all the world sufficient meanes of beleeving these two 1. That God is 2. That he is a rewarder of them that diligently seeke him Paraeus informes you that those two heads of saith that God is and that God is a rewarder of them that diligently seeke him are not to be understood Philosophically but Theologically that the eternall God is Father Sonne and Holy Ghost and that be is a rewarder of them that seeke him Evangelically by faith in Christ with the benefits of the Gospell pardon adoption sanctification glory And can heathens by the sim moone and s●arres do this Can they by the light of nature beleeve a trinity of persons in unity of essence None saith Gerrard can be led to the knowledge of God by the creatures but only so farre forth as God is their cause Now God is their cause by a divine power common to the three persons therfore by the creatures we can onely attain to knowledge of these things which are common to the three Persons and not to the knowledge of the distinction of Persons Ger. de Trin. and can the heathens by the workes of creation have the discovery of a Mediator and have Christ made knowne to them and beleeve in him I am sure you nsver learned this of the Apostles who saith that faith cometh by hearing Rom. 10. or are you of Smalcius the Socinian his judgment who saith that faith in Christ is not alwaies required to justification but faith simply and he proves it out of this very Sctipture that you have alleadged Heb. 11.6 for the faith of heathens c. Bus Bish p. 36. The Fathers assert the being and nature of free-will only and not its power to supernaturall good in all the passages which you alleadge out of them Though Austin and Jerom against the Manichees maintained the nature of free-will yet 't is as true that against the Pelagians they denyed the abilities of free-wil to good supernaturall Of this latter you wisely take no notice at all as making directly against you though there are hundreds of instances to that purpose to be found in them And thus the learned and orthodox Divines of the reformed Churches abroad understand Austin and Hierom when alleadged by Papists and Arminians as writing for free-will Rivetus and Walleus two famously learned writers among the Protestants shall suffice for instances Baily the Jesuit objected out of Austin to prove free-will that very place against the Protestants which you alleadge against the Ministers The words of Austine which both Baily and your selfe alleadge are these Si non estliberum arbitrium quomodo Deus judicat mundum If there be no free-will how doth God judge the world This place Rivet understands onely of the naturall being of free-will For saith he if man were turned into a stone or a block or a bruit creature be should be exempted from Gods Judgement but since when he acts out of deliberation be chuseth and willeth what pleaseth him he deservedly gives account of his actions Riv. to 2. p. 183. The place you alleadge out of Jerom is this Frustra Blasphemas ingeris c. Thou blasphemest in vaine buzzing in the eares of the ignorant that we condemne free-will And Waleus T. 2. p. 95. answers Corvinus in these words of Hierom. Frustra c. but then he gives the reason why and how both be and Hierom did allow of free-will not in regard of its abilities to good supernaturall But because saith Waleus He denyeth man to be created according to the Image of God who denies him to be adorn'd with the naturall faculty of free-will Bus Bish p. 46. In Bus Bish I set downe the agreement betweene the Fathers and the Subscribers concerning the doctrine of the adjutory of grace at large and concluded thus I should gladly be informed by you in your next what the Ministers adjutorium differs from that held forth by the Fathers and what they hold tending more toward a compulsory then these Fathers here and in hundreds of other places have written but he answers nothing Your mistake here is pittifull for the great question between Hierom Augustine and Pelagius was not whither the will did stand in need of the adjutory of grace for the performance of good but what kinde of adjutory it was of which the will did stand in need and wherein grace was an adjutory and I alleadge sundry

places to prove that Pelagius himselfe granted the necessity of the adjutory but that Austine was not satisfied with that his grant saying that Pelagius is to be askt what grace he meaneth Replyed in Yo. El. Nothing Nothing Nothing Nothing Nothing Nothing Nothing Nothing Nothing Nothing Nothing Nothing These are some of the heads of those many passages which Mr. G. toucheth not whether because they were too considerable or too contemptible himselfe best knowes Sundry other materiall omissions I could mention and how unscholler-like a deportment is it for him to boast that Buce and the Fathers are of his opinion and yet when the contrary is proved by shewing that the scope and streyne of their writings oppose his dotage and how they explaine themselves to have nothing to say but that these Authors contradict themselves and never to answer those multitudes of places which out of the said Authors are brought against him CHAP. III. Shewing the weaknesse and erroneousnesse of his pretended answers to what I bring against his Errours about the holy Scripture IN your title page you say there are two great questions which in your booke are satisfactorily discussed The one concerning the foundation of Christian Religion The other concerning the power of the naturall man to good supernaturall The former whereof you discusse after a fashion from page the 26. to page the 38 of your Youngling Elder concerning which your position was this Questionlesse no writing whatsoever whether translations or originali is the foundation of Christian Religion I have proved in Busie Bishop that this position doth raze and destroy the very foundation of Christian Religion Busie Bishop p 23 24. c. and the ground-work of faith I still abide by what I there proved and maintained I fear not at all to tell you that this your assertion being imbraced faith must needs be over throwne That the matters and precious truths laid downe in the Scriptures as that Christ is God and man That he dyed for sinners c. can never be beleeved with a Divine faith unlesse the ratio credendi or ground of such beleeving be the revelation of God in writing or the written Word I againe inculcate that your blasphemous position No writing c. is contrary to Scripture which tels us the Church is built upon the foundation of the Prophets and Apostles Chamier to 1. L. 6. c. 8. Ephes 2.20 that is their writings see Chamier who vindicateth this place against the exceptions of the Popish writers Your position directly opposeth that place Joh. 20.31 These things are written that ye might beleeve that Jesus is the Christ the Sonne of God and that beleeving ye might have life through his Name Deut. 17.18.19 Esa 8.20 Ioh. 5.39 2 Pet. 1.19 Luk. 24.25 27 46. Act. 13.33 Act. 17.11 Rom. 14.11 c. and that other 1 Joh 5.13 These things have I written unto you c. that ye might beleeve on the Name of the Son of God with multitudes of other places which have been and might againe be mentioned in all which the ground and foundation of our beleeving the truths of salvation and consequently of religion is said to be the written Word Nor did I ever meet with any one Orthodox Writer but he oppugned this your abominable assertion when he discourseth concerning the Scriptures in this point I quoted sundry places out of the Fathers in my last fully to that purpose out of Tertullian Ireneus Augustine Hierome I might adde that all our moderne Protestant Writers oppose you herein To name all would require a volume Zanchy Tom. 8. in Confess cals the Scriptures The foundation of all Christian Religion Synops. pur theol dis p. 2. The Leyden-professors assert the Scriptures to be prineipium fundamentum omnium Christianorum dogmatum c. Gomarus also Thes de scriptura may be seen to this purpose Ames●medul c. scrip Tilen syntag disp de scrip Rivetus Disp 1. de scrip And I desire the Reader to consider That in this whole discourse though you exceed your selfe in impudence and audacious assertions yet you do not so much as offer a justification of this Thess as it is set downe in the testimony and in terminis taken out of your booke by the London Ministers and therefore whatever you say might be neglected as not appertaining to this controversie between you and me But to consider of what you say though your whole discourse be nothing to the purpose in this satisfactory discussion as you vainly and falsely terme it of the foundation of Christian Religion You do these three things 1. You bring some six weak and childish exceptions against me for opposing your errour in such a manner as I have exprest in my book 2. You present the Reader with eight terrible things which you call demonstrations to prove that the Scriptures are not the foundation of Christian Religion Not one of which eight feathers but is able to cut off the arm of an adversary 3. You subjoyne two or three cavils prophane trifles by way of answer to me First for your exceptions 1. To. Eld. p. 27. You say This unhallowed peece of Presbytery wholly concealeth and suppresseth my distinction and what I deny onely in such and such a sense he representeth as absolutely simply and in every sense denyed by me In a due and regular sense I affirme and avouch the Scriptures to be the foundation of Christian Religion I appeale to these words in page 13. of my Treatise concerning the Scriptures If by Scriptures be meant the matter or substance of things contained and held forth in the books of the old and new Testament I believe them to be of Divine Authority c. 1 Friend Answ Rev. 22.15 remember you the Catalogue of the excluded out of the new Jerusalem is not he that loveth and maketh a lye mentioned wretched creature what will be your portion if God in mercy give you not repentance Doth not he whom you call the unhallowed peece of Presbytery set downe page 20. of Busie Bishop this your distinction are not these very words spoken to and of you You grant the matter and substance of the Scripture the gracious counsels to be the Word of God as that Christ is God and man That he dyed That he rose againe c. And page 22. Busie Bishop reade you not thus in expresse tearmes You tell me p. 13. That you believe the precious Counsels matter and substance of the Scriptures to be of Divine Authority and in the same page you say That the matters of the Scriptures represented in translations are the Word of God Do not you acknowledge page the 39 of Youngling Elder that I did set downe this your distinction where you bring me in enquiring of you How can any beleeve the matter and substance of the Scripture to be the Word of God when he must be uncertaine whether the written Word or Scriptures wherein the matter is

This is your detestable Doctrine Reader are there not two who hold that man of himselfe can be able to beleeve In this section you endeavour with wofull weaknesse to draw the forecited place of Master Ball to concurre with this your opinion Thus Master Ball saith No man is hindered from beleeving through the difficulty or unreasonablenesse of the command Hence you infer Certainly a man hath power to do that from the d●ing whereof he is not hindered by any difficulty relating to the performance of it If the command of God wherein he commands men to beleeve hath no such difficulty in it whereby they are hindered from obeying it● have not men power to obey it and consequently to beleeve What dotard besides J. G. would have made such an inference Answ Master Ball removes difficulty and unreasonablenesse from the Command Master Goodwin simply all difficulty relating to the performance Master Ball saith No man is hindered from beleeving through the difficulty of the Command Therefore saith Master Goodwin men have power to obey it But friend be mercifull to the sepulchre of a Saint now in heaven How little did this blessed man thinke when he was on earth that ever Popery and Arminianisme should have found a prop in his writings after his discease Popery I say for might you not as well have argued from Master Balls words that men want no power to keep the whole Law for is it from the difficulty or unreasonablenesse of the Law that men performe not the Law or from the weaknesse and corruption of their nature pray passe not sentence upon Mr. Bell before you heare what he can say for himselfe p. 245. Cout of Gr. he saith Impossible in it selfe or in respect of the unreasonablenesse of the thing commanded is not the object of Gods Commandment but an impossible thing to us may be and is the object of Gods Commandment should I request Mr. Goodwin to construe a chapter in the Hebrew Bible he would not be hindered from doing it by any difficulty in the thing which I request of him but if he understands not the Hebrew Tongue he would be hindered through his owne unskilfulnesse if there be no impossibility on the part of the command yet if there be an impossibility on the part of the commanded there will be a falling short of performance 4 You adde besides when Mr. Ball saith A man doth not beleeve because he will not he doth not resolve his unbeleefe into any deficiency of power in him to will or to make himselfe willing as Mr. Jenkin would imply but into his will it selfe into the actuall and present frowardnesse and indisposition of his will therefore what why therefore according to the Glosse of Master Goodwin Mr. Ball asserts a man hath power to beleeve Answ If impudence in an old man be a vertue you are vertuous you shamefully abuse Mr. Ball for he resolves not mans unbeliefe into a present and actuall wilfulnesse or frowardnesse of his will as if the will had a strength and power to beleeve but being in a fit of peevishnesse would not put forth that power or make use of that strength though it could doe so if it pleased but he resolves mans unbeliefe into a frowardnesse not actuall and present but habituall and rooted awd setled such a frowardnesse and oppositenesse to the things of God as that he cannot but be froward and opposite till the Lord makes him to consent habituall frowardnes in mans will being the root of the wils impotency and that this holy man resolves unbeliefe into this habituall frowardnesse is cleare from the scope of this place which is to prove that God is just in requiring faith though he gives not sufficient grace to men to beleeve if they will and from the constant consent of other passages in this and his other books Tract of faith pag. 11. Heare what he saith concerning the production of faith God saith he doth infuse or poure the habit of faith into man whereby he giveth to will to come to Christ this is requisite to faith for as a dead man can doe no act of life untill a living soule be breathed into him c. no more can man dead in trespasses and sins move himselfe to receive the promises of grace untill the free and gracious habit of faith be infused We cannot will to beleeve unlesse God give that will the power to beleeve and will to use that power is of God It is God only and altogether that inableth stirreth up and inclineth the heart to beleeve pag. 12. If God have not left you to a most obstinate obduration of heart you will in your next acknowledge how you have abused Mr. Ball in your saying that he doth resolve mans unbeleefe only into present actuall frowardnesse or a fit of peevishnesse You give us a fifty ninth Section thus just such worke as he makes in interpreting Mr. Balls words to manife st their non-concurrence with me he makes also in a like attempt upon the passages cited by me from Mr. Bucer Yo. Eld. p. 45. Sect. 59. the fathers Austine Hierome In this Section you plainly yeeld me Answ Bucer Austine and Hierome acknowledging that I have proved their non-concurrence with you as I have proved the non-concurrence of Mr. Ball with you if you desire the Reader should beleeve that Bucer and the Fathers are still on your side notwithstanding all that I have said to the contrary why give you not so much as one word by way of taking off my exceptions to your allegations out of them which exceptions were largely set downe in my Busie Bishop p. 41 42 43 44 45 46 47 48 49 50 52 53 54 c. but all that I say in all these pages in proving the impertinency of your quotations out of the fore-cited Authors you blow away with this learned answer just such worke as he makes in manifesting the non-concurrence of Mr. Ball with me he makes also in a like attempt upon the passages cited by me from Mr. Bucer and the Fathers moll strenuously and disputant-like illustrating if not endeavouring to prove this your answer from the example of Josuah quoted in chapter and verse in your margin who as he had done to Hebron and Libnah and to her King so he did to Debir and her King and I promise you a good proofe too as proofes goe now a dayes in the alley But what is become of your friend Testard your chiefe witnesse whom also you alledged as concurring with you whose Doctrine you impudently said was asserted for orthodox by a province of Ministers in France and was the receaved Doctrine of the reformed Churches in France It had been ingenuity in this Reply to have asked pardon of that Province which in your last you so unworthily slandered In your sixtieth Section I reade thus Yon. Eld. Sect. 60. Whereas he quotes severall sentences out of Mr. Ball Bucer Austine c. of a contrary

a power as is contended for you must understand a power of knowing savingly and beleeving the things of the Spirit of God The summe of all which is thus much A naturall man by the ordinary assistance and blessing of God afforded to every one may so improve his naturall Principles of Reason Judgement Memory c. as savingly to know and believe the things of God This your similitude of a youth that may be paines acquire skill in the tongues further declareth to be your meaning by which wretched opinion you hold out That there 's nothing in grace above nature which nature may not reach unto or rather That grace it selfe is nothing but polisht nature But how stands this with the words of the Apostle who saith That the naturall man cannot know the things of God because they are spirituaily discerned and elsewhere That the carnall minde cannot be subject to the Law of God as being enmity against God Can all the paines improvement pollishing make nature any other than nature and make a naturall man to understand or believe any thing but after a naturall manner can it give ability to know spiritually can all the care and cost and dressing make a bad tree to be of a good kinde and while bad to bring forth good fruit I adde in explication of this of the Corinthians 1 Cor. 1.14 and for your information that excellent passage of learned Musculus upon the place Confert utrinque tam hominem c. Musc in Loc. Confert utrinque tum hominem animalem tum spiritum dei doces ita esse comparatum hominem animalem ut quae spiritus Dei sunt nequeat cognoscere quemadmodum si dicas bestiam cognoscere non posse quae bominum sunt plus interest inter animolem hominem spiritum Dei deinde inter intellectam hominis ea quae sunt Dei qu●m inter hominem bestiam The Apostle compareth the naturall man saith he and the Spirit of God and he teacheth That the naturall man cannot know the things of the Spirit any more than a beast the things of a man c. In your 95. Yo. Eld. p. ●9 Sect. 95. Section you produce a double construction of the Apostles words 1 Cor. 2.14 The naturall man cannot know the things of the Spirit c. This unabtlity you say may either be understand of the great●d d●ffi●ultie that lyes in the way of such men to attame the knowledge of these things or else of their present actuall ind●sp 〈…〉 to ●nder them capable of such knowledge Answ I meet in these ●ections with a sea of words and a 〈◊〉 of matter you multiply expressions to no purpose 1. If you say The naturall man is unable in the former sence because of the 〈◊〉 that lyeth in his way c. you are a 〈…〉 and that by your owne cleare confession which is in these very words The 〈…〉 Austin and Pelagius was 〈…〉 simply and absolutely necessary for the 〈◊〉 to do that which is good c. which was Austius opinion or Whether it was necessary 〈◊〉 by way of acconm●dation and facilitation for such a perfromance which was the sence of 〈◊〉 Yo. Eld. p. 51. 52. Quicurq 〈◊〉 vit ideo 〈◊〉 gra●am 〈◊〉 ut quod face● jabemur rer lihernm 〈◊〉 faci●ius pessimus 〈◊〉 per gratram ta quam 〈…〉 vina ma data Anathema sit De 〈…〉 sine me difficalius potestis facere sed art sine 〈…〉 facere Conc. Afr. Can. Cap. 5. And if this be your opinion with Pelagius why bring you the Fathers particularly Austin as joyning with you in the point of the 〈◊〉 of grace in Sion Coll. visited when as by your owne 〈◊〉 An●in was against you and your 〈◊〉 I shall adde you were condemned for holding this opinion long before you were borne 2. If the latter be your opinion viz. That naturall men are 〈…〉 their present and actuall indisposednesse and 〈…〉 c. Besides that I save confuted it before it is eviden●ly coutrary to those Texes of Scripture imp●dently and impert●nently cited by your self for your self as Matt. 12.24 Hew 〈◊〉 being evill speak good things Joh. 5.44 How can yee beleeve c. Job 6.44 No man can come to me unlesse the Father 〈◊〉 c. Jo. 12.39 Therefore they could not believe c. Joh. 15. Without we can d● nothing and Joh. 14.17 The Spirit of truth which the world cannot receive c. Rom. 8.8 They that are in the flesh cannot pltase God to which you might as well have added had it not oppos'd you a little too palpably Rom. 8.7 The carnall minde is enmity against God for it is not subject to the Law of God neither indeed can be These Scriptures clearely teaching that though man have a soul passively capeable of saving grace faith knowledge repentance c. and his want of them be indeed accompanied with present hatred and contempt of them yet that he is also absolutely unable to attaine them and that it is possible onely to God to worke them in him nor do you in alledging these Scriptures for me an argument out of them to prove that this want of power is onely in regard of actuall indi posednesse Sure I a● you might have rais'd severall arguments against that your cursed and rotten exposition as That its an impotency consisting in the want of a spirituall principle and faculty suitable to the duties and performances which men are said to be unable to do with ut me ye can do nothing Joh. 15.5 1 Cor. 2 14 The naturall man cannot know the things of God for they are spiritually discerned Mat. 7.18 a co●rupt tree cannot bring forth good fruit Mat. 12.34 how can ye being ●bill speake good things Rom. 8.8 They that are in the flesh cannot please God and as the naturall mans impotency proceeds from the defect of a spirituall principle so for the removall of that impotency God bestoweth a new principle of spirituall life which were needlesse if mans impotency proceeded onely from actuall indisposednesse Ezek. 36.26 A new heart will I give you and a new spirit will I put into you and I will give you a heart of flesh And that it s not an impotency that proceeds onely from actuall indisposednesse or unwillingnesse is cleare in that a naturall man cannot but be indisposed Joh. 6.44 and unwilling to every spi●tuall act to believe and repent c. No man can come to me except the Father draw him Joh. 14.17 No man can be willing or consent unlesse the Father make him so the world cannot receive the spirit The like also is evident from Rom. 8.7 The carnall minde is enmity against God and cannot be subject to the Law of God c. These are the principall passages which I finde in his Booke wherein he pretends either to Scripture or Argument for indeed the businesse of argumentation is but the by-worke of this his big work The bulk of his booke being a heap of defamations and scurrilities fitter for a sinke than a study concerning which I say 't were easie to returne him reviling for revileng but this were to lay aside the Minister the Christian nay the man and as ridiculous as for a man whom an asse hath kickt Yo. Eld. p. 1. to kick the asse again I shal couclude mine mutatis mutandis as M. Goodwin began his Though more truly For a great part of Mr. Goodwin his pamphlet the constitution and complexion of it easeth me of the labour of making any answer or reply unto it for consisting of such reproaches vilifications and disparagements the madnesse whereof is sufficiently knowne unto and cryed out against by all men I should but actum agere and do that which is abundantly done already to my bond if I should go about to possesse men of sobriety and judgement with the unsavourinesse thereof FINIS ERRATA PAg. 5. Marg. read Ac. 1. 25. p. 2. l. ult for streames read steames p. 13. l. 35. r. pore than himself p 14. l. 25. instead of for r. only ●o amaze p 17 l. 2. r. their l. 3 r. not p. 26. l. 25. r. neaver p. 31. m. r. Cc. de Scar. d 36. m. l. 15. r divinarum p. 37 l. 15. r. wa● p. 40 l. penult r place what follower p. 41. l. 32 r. sumimus p. 43. m r. script p. 47. l 3● r. tradita p. 58. l. r. revealed p. 77. m. r. hominis p. 77. m. r. efficaciffir● p. 80. m r. concupiscentem p. 81. l. 11. r. illum p. 85. m. r. qua semper mala ib. l. arb● um p. 86. l. 25. l. scriptures p. 87. l. 14. r. makes p. 88. l. 25. r. undervalewing ib. in m. ● ut p. 89. m. l. perpetrando p. 94. l. 34. r. and. l. penult del you p. 95. l. 9. r. causality p. 93. l. 5. dele of p. 117. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉